Hittite Kingdom
The Hittie Kingdom is one of the member nations of the Chedorlaomerian World Empire, having joined it in 1548 BC. Major cities include Hattusa, the capital, Hassum, Šamuha, Hanaknak, Katapa, Zikkarpišna, Šanida, Kupra, Alanda, Hatparra, Hašturiya, Kazkalpaduna, Attimiša, Halipzura, Kašparuna, Habinuwa, Lazumiya, Kiluna, Tattaluppa, Antalutta, Zimimpa, Taidanda, Tahariba, Haguhula, Hiššašhapa, Zikmar, Kammama, Darahna, Pala, Hattena, Takkašta, Šanahuitta, Anasepa, Arussana, Atranta, Harwasiya, Hilaluha, Kapusku, Kiziwar, Kaumar, Mali, Misturha, Ninas, Pahasunuwa, Sahanuya, Saparassana, Taparkat, Taspna, Tattima, Tawastiya, Dites, Tedumna, Tunteraha, Uluna, Urimma, Wannada, Zuluza, Ankuwa and Purushanda. Important mountains in the Kingdom include Mahhara, Tuwaya, Urauna, Pahasunuwa, Daha and Puškuruna. List of Kings * Mursili I 1997-1983 BC * Sapalulme I 1983-1989 BC * Pelliya I 1983-1965 BC * Sapalulme II 1965-1961BC * Tutamu I 1961-1940 BC * Pelliya II 1940-1926 BC * Sapalulme III 1926-1900 BC * Tutamu II 1900-1887 BC * Labarna I 1887-1880 BC * Anitta I 1880-1866 BC * Hattusila I 1866-1840 BC * Mursili II 1840-1826 BC * Zidanta I 1826-1811 * Hantili I 1811-1776 * Labarna II 1776-1760 * Ammuna I 1760-1745 * Anitta II 1745-1727 * Pitkhana I 1727-1707 * Zidanta II 1707-1681 * Labarna III 1681-1659 * Pu-Sarruma I 1659-1644 * Hantili II 1644-1619 * Mursili III 1619-1599 * Huzziya I 1599-1570 * Zidanta III 1570-1561 * Pu-Sarruma II 1561-1532 * Ammuna II 1532-1512 * Alluwamna I 1512-1488 * Hantili III 1488-1461 * Telepinus I 1461-1440 * Arnuwanda I 1440-1415 * Tudhaliya I 1415-1387 * Mursili IV 1387-1360 * Muwatalli I 1360-1333 * Alluwamna II 1333-1306 * Zidanta IV 1306-1290 * Suppiluliuma I 1290-1267 * Arnuwanda II 1267-1249 * Ammuna III 1249-1225 * Anitta III 1225-1204 * Telepinus II 1204-1178 * Muwatalli II 1178-1151 * Hattusila II 1151-1129 * Pu-Sarruma III 1129-1106 * Tudhaliya II 1106-1079 * Arnuwanda III 1079-1044 * Hantili IV 1044-1012 * Urhi-Teshub I 1012-984 * Anitta IV 984-957 * Suppiluliuma II 957-931 * Hattusila III 931-903 * Arnuwanda IV 903-876 * Tudhaliya III 876-858 * Pitkhana II 858-820 * Telepinus III 820-798 * Muwatalli III 798-760 * Ammuna IV 760-734 * Labarna IV 734-708 * Huzziya II 708-682 * Hattusila IV 682-656 * Arnuwanda V 656-623 * Mursili V 623-600 * Alluwamna III 600-577 * Uspilulume I 577-549 * Pu-Sarruma IV 549-515 * Hattusila V 515-480 * Labarna V 480-440 * Telepinus IV 440-419 * Kurunta I 419-396 * Pitkhana III 396-370 * Tudhaliya IV 370-338 * Huzziya III 338-302 * Anitta V 302-280 * Zidanta V 280-246 * Suppiluliuma III 246-199 * Urhi-Teshub II 199-180 * Aplahanda I 180-151 * Kurunta II 151-130 * Mursili VI 130-96 BC * Arnuwanda VI 96-51 BC * Ammuna V 51-6 BC * Telepinus V 6 BC-21 AD * Labarna VI 21-47 * Huzziya IV 47-95 * Pitkhana IV 95-123 * Hantili V 123-159 * Alluwamna IV 159-193 * Suppiluliuma IV 193-229 * Aplahanda II 229-262 * Muwatalli IV 262-290 * I-Sharruma I 290-323 * Labarna VII 323-358 * Pu-Sarruma V 358-383 * Urhi-Teshub III 383-410 * Uspilulume II 410-450 * Taras I 450-479 * Kurunta III 479-508 * Ulmi-Teshub I 508-538 * Muwatalli V 538-570 * Hattusila V 570-601 * Aplahanda III 601-635 * Ammuna VI 635-671 * I-Sharruma II 671-699 * Suwarmis I 699-725 * Urhi-Teshub IV 725-756 * Suppiluliuma V 756-790 * Anitta V 790-818 * Tudhaliya V 818-848 * I-Sharruma III 848-900 * Ulmi-Teshub II 900-926 * Taras II 926-963 * Pu-Sarruma VI 963-1002 * Pitkhana V 1002-1035 * Telepinus VI 1035-1071 * Uspilulume III 1071-1100 * Maratis I 1100-1127 * Suwarmis II 1127-1162 * Zidanta VI 1162-1200 * I-Sharruma IV 1200-1237 * Aplahanda IV 1237-1270 * Ulmi-Teshub III 1270-1302 * Taras IIII 1302-1339 * Maratis II 1339-1375 * Arnuwantis I 1375-1414 * Suwarmis III 1414-1442 * Ini-Teshub I 1442-1490 * Sahwis I 1490-1519 * I-Sharruma V 1519-1561 * Alluwamna V 1561-1595 * Arnuwantis II 1595-1620 * Taras IV 1620-1647 * Ini-Teshub II 1647-1680 * Sahwis II 1680-1702 * Maratis III 1702-1747 * Allumari I 1747-1780 * Arnuwantis III 1780-1803 * Labarna VIII 1803-1840 * Arnuwanda VII 1840-1869 * Huzziya V 1869- Religion Gods Worshipped gods include Telepinu, Hannahanna, the Goddess of Fate ("for whom mankind is a place"), Kamrusepa, Goddess of healing and magic, Inara, Goddess of wild animals,Arinniti, sun goddess, Mezzulla, Sun Goddess and daughter of Arinniti, the Goddess of Fertility and nature Katahha, Nenassan Gods Lusitti and the river Goddess Marassanda, Tašmešu, Hašammili the divine smith, the Goddess Anzili, the sun Goddess Warusenna, the sun God Ištanu, Iyarri the god of pestilence and war, the Goddess of the dead Lelwani, the mountain Goddess Daha in Ankuwa, The storm god Tarhunt, Šarruma, son of Tarhunt and Arinniti, Šuwaliyat, brother of Tarhunt, Kuwalana, God of the underworld, Kaskuh (Kusuh/Umbu) god of the moon, vegetation God Zenkuruwa, Zubaba, God of War, War God Nudabik, War God Aštabi, the god Hešue, Kattešhapi, Miyantsnzipa, Hayaša, Harištašši, Hilašši, Hilan-zipa, Dagan-zipa, Gulzan-zipa, Genuwašša, Zithariya, the Goddesses of Fate Ištuštaya and Papaya, "Lady of the Underworld" Allani, the God Zilipuri, Higiša, Nipas, Belum, the goddess Kulitta, Zampana, Hallara of Dunna, Huwašana of Hupišna, Tapišuna of Išhupitta, Kunniyawanni of Landa, the God Abara of Šamuha, Nara, Napšara, the stag God Kurunti, Tahpillanu, Ammizzadu, Minki, Tuhuši, Apantu, Ammunki, Hapandaliya, The Mountain deities Lablana, Šariyana and Pišaiša, Ilabrat, the Goddess Nisaba, Mutmuntara, Muntara, Eltara, Taistara, Kunissili, Miyanna, Tetešhapi of Tawiniya, Halzukki, the Goddess Išhara, Pipira of Ussa, the Zuliya river, Tuhašail, Zizzašu, Kahupput, Karmahili, Tahangulla, Zuwuru, Šušumahi, Šimmišu , the agriculture God Haratši, the Goddess of the Hearth Kuzanišu, Kattimu, Tesninna, Tiyallamma, the Goddess Wahiši, Halki god of grain and wine, the mountain Puškuruna, Tapalhuna, Uliwašu, Katarzašu, Šitarzuna, Tahampiwu, Wahzašu, Ana, Takkihau, Su'en, Ilalianta, the Goddes Hebat, and the Goddess Kubabat. The Royal ancestors are also invoked and worshipped. Rituals Nuntarriyašhaš Every year the King takes part in the Nuntarriyašhaš, which is celebrated for 40 days during the autumn period. The King visits a string of cities, visiting the temples of the local gods. The journey usually consits Katapa, Hakkura, Tatašuna, Hišurla, Tahurpa, Arinna. The King prepares the ceremonial dannaš dough and fresh wine for sacrifice and libation, while the Queen goes to Tahurpa to celebrate the festival of the Sun Goddess of Arinna and Mezulla. The King and Queen then go to Tatišga for a ceremonial bath and continue to visit the temples at Hattuša. Afterwards the King travels on to Harranašši. Then the King goes to Zippalanda. The following day the King travels to Katapa and sacrifices a bull to Nerik, the Storm God. He then ritually splits the šepitt bread. The King then returns to Tahurpa, follows the road to Tippuwa and then to Hattuša and from there to Tawiniya. The Festival of the Storm God During the Festival of the Storm God the King and Queen walk through a procession accompanies by dancers to the Halentuwa house, a sacred area within the Royal palace where they put on ceremonial robes. They then proceed to the temple of the Storm God, and prostrate themselves before his image. Purification rituals are performed, the King and Queen receiving water to wash their hands in a basin made of gold. The Parting Ritual for the Dead The parting ritual for the a deceased, performed by a Priestess of Išhara, a Wise Woman and a Patili-priest, consist of laying the dead on a bed, give them their festive clothes and jewelry. The dead person is offered bread and the Patili-priest shouts to summon the dead, sometimes standing on the roof calling inside the house. Th priest asks the gods where the dead person is going several times. The gods answer "He has gone to the Cedar House". The ritual ends when the gods answer that "The Mother has taken him by hand and accompanied him." Then the priests moan the departed. The Sun Goddess is offered drink and food. The ritual is repeated for seven days. The Invocation of Ištanu The invocation ritual for Ištanu goes thus: "From where do you come ? I come from a pure. From which pure ? From zahanittenna (holy place). From which zahanittenna ? From the temple of the Sun. From which Sun ? His statue is new, his breast is new, his head is new, his sex is new. He has the teeth of a lion. He has the eyes of an eagle. And he sees like an eagle." The Prayer to Telepinu The ritual invocation for Telepinu goes thus: "You Telepinu are a powerful God. (Name) your servant has sent me, saying: Go Invoke Telepinu, our lord." "Whether you honorable Telepinu are above in heaven among the Gods, or going to roam in the mountains, or you are gone to an enemy land for battle, let now the sweet odour, the cedar and the oil summon you. Come back into your shrine ! I hereby invoke you, by means of libation. Be pacified and keep your ear inclined to what I am saying to you, my God, and keep listening to it." "You, Telepinu are an honoured God. Your Temples are important only in the land of Hatti, nowhere in any other land to the exist for you. They provide festivals and rituals for you in a pure and holy manner in the land of Hatti, nowhere in any other land do they provide for you." "Turn with benevolence toward the King, your servant, the Queen, your maid-servant, the Princes, your servants, and the land of Hatti. You Telepinu are a mighty God, keep alive the King, the Queen and the Princes and give them growth forever, longevity, vigour. Put in their soul radiance and joy !" "Give them sons and daughters, grandchildren and great grandchildren. Give them power of hearing and understanding. Give them growth of vines, cattle, sheep and mankind ! Give them a man's valiant, battle-ready, divine weapon ! Put beneath their feet the enemy lands and destroy them !" "From the land of Hatti take away fever, plague, famine and locusts." "As for the enemy lands which are arrogant and rebeliious, and whichever are not respectful of you, Telepinu and to the gods of Hatti, whichever wish to burn down your temples, whichever seek to take your rhyta, cups of silver and gold, whichever seek to lay watse to them, your fallow lands, cineyards, gardens and groves. Whichever seek to capture them, your ploughmen,vinedressers, gardeners and grinding women, to those lands give fever, plague, famnine and locusts. " But to the King, the Queen, the Prince and the Land of Hatti give life, health, vigor, longevity forever and joy ! Give forever the growth of grain, vines, fruit trees, cattle, sheep, goats, pugs, mules, horses, together with the beasts of the wilderness, and mankind ! May everything grow. May everything in the land of Hattti thrive and prosper." Whereafter the congrefation crioes out "So be it !" The Rituals of the Išhara Festival The ritual offering for the Goddess during the autumn festival of Išhara goes thusly: First the incancation priest sets up two sacrifice tables, and put on them two soldier loaves. The priest then sprinkles flour into two lit fires, raises the statue of the Goddess, passes with it between the two fires, then washes and annoints the statue. He then puts the statue back on the sacrifice table and prepares for the goddess two thick loaves, cheese, cake, groats, three thick loaves, six loaves in the shape of sheep, ten sweet loaves, among them one thick loaf of a handful (size) covered with cheese and a vessel of sweet-smelling oil. Then the one for whom the sacrifice is made bows to the goddess and they bring the sheep which are killed. The liver and other organs are cooked and the loaves are baked and offered to the Goddess. As part of Išhara's role as "Queen of the Oath", whoever should break a given oath: "To the King and Queen, whoever does evil, the oaths should catch him and turn him into a woman from a man. They should make him blind as a blind-man and as dead as a deaf-man, and him, these peoples, with their wives and sons with their offrings, they should destroy. " Another curse involves the raising of an image in the shape of a person, filled with water, saying that whosever should break the outh should also "swell out" from the inside, like the image. Another curse involves the sprinkling of water on a fire, saying that as the fire, so should the youhtfull energy of the oathbreaker be extinguished, his woman and sons eradicated, "for his horses, his sheep and cattle, no pastures should grow". The Ritual Renewal of the Hunting Bag of Zithariya God Zithariya's old hunting bag is taken to Tuhuppiya. It is then brought to Hattusa, where it is called "The Tutelary Deity of the Hunting Bag". It is then brought from Hattusa to Durmitta, at which ocasion they "take away" it's name and call it the Tutelary Deity of Zapatiskuwa. General information Two types of burnt offering rituals exist, the Ambašši and the Keldi. The Ambašši rituals transfers impunity to animals which are then killed and burnt as an offering. During the Keldi ritual lambs, goats and even birds are burnt in order to procure health. Magic that can be used to do harm is called "alwanzatar" in Hittite. It is believed anyone may bewitch another person, if they pronounce their name while killing a snake. Temples and Priests The King is the High Priest of the Empire, while the Queen is the High Priestess with the title of Tawananna. The temple called "The House of the Grandfathers" (É huhhaš) is where the ancestral gods, "The Gods of the Father" are purified with fire. The Temple of the Gods of Harvest, Fertility and the Hearth (Telepinu, Katahhi, Tahpillanu and Tapalhuna) are worshipped in the House of the Kurša, near the "Silver Trees" and the precint of the storm God. During ceremonies to Zubaba, the King and Queen of the Hittites drink to the god from a golden lion shaped bibru (rhyton). Following cremation, the remains of Kings and Queens of the Hittites are brought into the "Stone house of the Gods". The souls of the dead Kings are believe to come into a sacred mountain. Death is reffered to as "the day of one's mother". The dead ancestors of one's family are venerated as lesser protective Gods. Myths The Kumarbi Cycle The Song of Birth/The Kingship in Heaven The myth of divine rulership, known to the Hittites and Hurrians alike, begins with the Supreme God Alalu, who was Supreme ruler for nine years until his cup bearer Anu rebelled against him, while Alalu ran away and "went down into the dark earth". Kumarbi the "seed of Alalu" was made the cup bearer of Anu. For nine years Anu was king until Kumarbi rebelled against him, bitting off Anu's testicles. This impregnated Kumarbi, a male god, with the seed of Anu. He attempted to spit out and where his spit landed, the earth became impregnated. Kumarbi gave birth to the gods Tarhunt (known to the Hurrians as Teššub), the "river Aranzah, and Tašmišu from his "good place". Around this time Anzili (called Šawuška in Hurrian), Tarhunt's sister is born. After the birth of Tarhunt, Kumarbi is upset and demands the child be brought to him so he can devour it. However he is given a rock instead and hurts his teeth biting it, which makes Kumarbi cry. Ea, one of the "Great Former Gods" takes the rock and dedicated a cult to it. Afte Tarhunts grows up he begins to challenge the other gods and engage them in combat. The Tutelary Deity of the Steppes tells to Ea the insulting message from Tarhunt, which offends Ea. The Song of Hedammu Kumarbi, fearful of the threat of Tarhunt, marries Šertapšuruhi, the daughter of the God Sea, to give birth to a rival to Tarhunt, Hedammu, who devours horses and cows by the thousand and devastates the land. Anzili spots the monster in the sea and then seduces it, rubbing a potion on it's body, which results in the monsters defeat. The Song of Ullikummi Kumarbi creates another rival for Tarhunt, by impregnating a cliff. The rock Monster Ullikummi is born. Kumarbi spaks to Impaluri, vizier of the Sea, and has him summon the fate Goddess Irsirra. Kumarbi tells her to place Ullikummi on the shoulder of Ubelluri, upon whim Heaven and Earth were built. Ullukummi grows so large that the other gods feel threatened. Anzili tries to seduce Ullikummi but fails. Tarhunt attempts to defeat him but is unsucessfull. Then after his defeat the gods ask for someone else to take Tarhunt's place. Aštabi, along with seventy gods, goes to battle Ullikummi but is defeated. Ullikkumi's body grows so large it threatens the gods, and reaches the Temple of Hebat, Tarhunt's consort. Tarhunt appears and together with Tašmišu go to the house of Ea in Abzu. They bow o Ea fifteen times. Ea then visits Ubelluri and after he sees Ullikumi standing on his shoulder reaching heaven, he goes to the Former Gods. He asks that the ancient, fatherly, gradnfatherly storehouse and undo the seal of the ancestors and to take from within the Ancient Copper Saw with which Heaven and Earth were divided. Tarthunt defeats Ullikummi and regains Heaven and it's temples and the Kingship among the Gods. The Myth of Telepinu Telepinu screamed: "Let there be no intimidating language!" , then he drew the right shoe on the left foot and the left shoe on the right foot". A great imbalance follows the Gods disappearance: "Mist seized the windows. Smoke seized the house. In the fireplace the logs were stifled. At the altars the gods were stifled. In the sheep pen the sheep were stifled. In the cattle barn the cattle were stiffled. The mother sheep rejects her lamb. The cow rejects her calf." "Telepinu became enraged, and removed everything good. Telepinu too went away and removed grain, animal, fecundity, luxuriance, growth and abundance to the steppe, to the meadow." "Telepinu too went into the meer and belnded with the moor. Over him the halenzu plant grew. Therefore barley and what no longer ripen. Cattle, sheep, and humans no longer become pregnant. And those already pregnant cannot give birth. "The mountaints and the trees dried up, so that the shoots do not come forth. The pastures and the springs dried up, so that famine broke out in the land. Humans and gods are dying of hunger. The Great Sun God made a feast and invited the Thousand Gods. They ate but couldn't get enough. They drank but couldn't quench their thirst." The storm god thought about his son: "My son Telepinu is not there. He became enraged and removed everything good." The Great and Small Gods Began to search for Telepinu. The Sun God sent the swift eagle, "Go search the high mountains." "Search the deep valleys. Search the Blue Deep." The eagle went, but couldn't find him. But he brought back a message to the Sun God: "I could not find Telepinu, the noble god." The storm God said to Hannahanna: " How shall we act ? We are going to die of hunger." Hannahanna said to the Storm God: "Do something, Storm God. Go search for Telepinu yourself." The Storm God began to search for Telepinu. In his city the Storm God grasps the city gate, but can't manage to open it. Instead the Storm God broke his hammer and his wedge. He wraped himseulf up in his garment and sat down. And Hannahanna sent a bee: "Go Search for Telepinu." The Storm God said to Hannahanna: "Since the great and small gods have been searching for him, but haven't found him, will this bee find him ? His wings are small, and he himself is small." Hannahanna said to the storm God:" Desist. It will go find him. The bee went. It began to search for Telepinu. It searched the rivers. it searched the springs. The honey was exhausted in it's interior. But it found him in a meadow in the town of Lihzina, ina forest. It stung him on his hands and feet so that he got up. This is what Telepinu said: "I was both angry and sleeping. Why did you arouse me when I was sleeping ? WHy did you make me talk, when I was sulking ?" Telepinu became even more angry. He drew rivers and brooks. He knocked down cities. He knocked down houses. He destroyed people. He destroyed cattle and sheep. The Gods:" Telepinu has become angry. How shall we act ? How shall we act ?" May the Sweet odor invoke you Telepinu. Frustrated, may you be relaxed. O, Telepinu, so turn in favour toward the King. Here lie kalaktar. May your soul, O Telepinu, be made tranquil. Here lies parhuenas-fruit. may it's essence implore him, namely, Telepinu. Here lie samama-nuts. Here lie gigs. Just as a fig is sweet, so let your soul, Telepinu, become sweet in the same way. Just as an olive holds its oil in its heart, just as a grape holds its wine in its heart, so you, Telepinu, must hold goodness in your sould and heart in the same way. Here lies resinous wood. let it annoint your soul, Telepinu. Just as malt and beer bread are united in soul,, let your soul, Telepinu, be united in the same way with the words of these mortals. Just as wheat is pure, so let Telepinu, namely, his soul, become pure in the same way. Just as honey is sweet, as ghee is mild, so let the soul of Telepinu become sweet in the same way, and let it become mild in the same way. I have just sprinkled your pahts, Telepinu, with sweet oil. Set out, Telepinu, on paths sprinkled with sweet oil. let sahis houghs and happuriyasas boughs be pleasant. Just as reeds are pleasant, so you be pleasant Telepinu, in the same way. Telepinu came in anger. He thunders together with lightning. Below he strikes the dark eath. Kamrusepa saw him and moved for herself the eagle's wing. She stopped it, namely, anger. She stopped it, the wrath. She stopped sin. She stopped sullenness. Kamrusepa says to the Gods: "Go, o gods. Now tend the Sun God's sheep for Hapantali, and cut out twelve rams, so that I may treat Telepinu's karas grains. I have taken for myself a basket with a thousand small holes. And upon it I have poured karas grains, the "rams of Kamrusepa". "And I have made a burning back and forth over Telepinu, on one side andon the other. And I have taken from telepinu, from his body, his evil. I have taken his sin. I have taken his anger. I have taken his wrath. I have takin his pique, I have taken his sullenness." "Telepinu is angry. His soul and essence were stifled like burning brushwood. Just as they burned these sticks of brushwood, may the anger, wrath, sin and sullenness of Telepinu likewise burn up. And just as malt is sterile, so that they don't carry it to the field and use it as seed, as they don't make it into bread and deposit it in the Seal House, so may the anger, wrath, sin and sullenness of Telepinu likewise become sterile." "Telepinu is angry. His soul is a burning fire. And just as this fire is extinguished, so may his anger, wrath and sullenness likewise be extinguished." "Telepinu, let anger go. Let wrath go. Let sullenness go. And just as the water in a drain pipe doesn't flow backward, so may the anger, wrath and sullenness of Telepinu likewise not come back." The Gods are sitting in the place of convocation under the hawthorn tree. And all the gods are sitting: Papaya, istustaya, the Fate Goddesses, the Mother Godddesses, the Graid Goddess, Miyatanzipa, Telepinu, the Tutelary Deity, Hapantali. I have treated the gods under the hawthorn tree for long years. Kamrusepa: "I have purified him. I have taken evil from Telepinu's body. I have taken his anger. I have taken his wrath. I have taken his sin. I have takne sullenness. I have taken the evil tongue. I have taken the evil path." To the hathorn tree: "The ox passes under you and you pull its lock of hair. The sheep passes under you and you pull its tuft of wood. Pull the anger, wrath, sin and sillenness from Telepinu too." The Storm God comes, full of anger, and the Man of the Storm God stops him. In addition, may my mortal words likewise stop Telepinu's anger, wrath, and sullenness. May Telepinu's anger, wrath, sin and sullenness depart. May the house release it. May the window release it. may the hinge release it. May the middle courtyard release it. may the city gate release it. May the gate complex release it. may the King's Road release it. may it not go intot he fruitful field, garden, or forest. May it go the route of the Sun Goddess. The Gatekeeper opened the seven doors. he dew back the seven bars. Down in the dark earth stand bronte vats. Their lids are of lead. Their latches are of iron. That which goes into them doesn't come up again. It perishes therein. So may they seize Telepinu's anger, wrath, sin and sullenness and may they not come back. Telepinu came back home to his house and took account of his land. The mist released the windows. The smoke released the house. The altars were in harmony again with the gods. The fireplace released the log. In the sheepfold he released the sheep. In the cattle barn he released the cattle. Then the mother looked after her child. The sheep looked after he lamb. The cow looked after her calf. And Telepinu too looked after the king and queen and took account of them in respect to life, vigor and longevity. Telepinu took account of the king. Before Telepinu there stands an eyan-tree. From the eyan is suspended a hunting bag made from the skin of a sheep. In the bag lies sheep fat. In it lie symbls of animal fecundity and wine. In it lie symbols Cattle and Sheep. In it lie Longevity and Progeny. In it lies the Gentle Message of the Lamb. In it lies the right shanks. in it lie plenty, abundance, satiety. Telepinu, eat fine things. drink fine things. may your path, O Telepinu, be sprinkled with fine oil. Then set out upon it. may your bedding be fragrant sahis and happuriyasas boughs. Then sleep upon it. As fragtant reed is pleasant, may you be pleasant also to the King and Queen of the land of Hatti. Administration * Agrig/Rabi Hursatim: Chief Keeper of the Storehouse * Chief Shepherd (Gal Nagad) * Chief Herdsman (Gal Sipa)